The Lotus Garden-s Play

The Lotus Garden’s Play 

By Dza Patrul Rinpoche

Translated by:  Acharya Nyima Tsering

Edited by: Vi Landry

Copyright © Acharya Nyima Tsering  All Rights Reserved.

Published by: Vidhyadhara Publication, McLeod Ganj, Dharamsala, Distt. Kangra (H.P.) INDIA Email: [email protected] Website: www.acharyanyima.com

Dedication I dedicate this book to fulfill the wishes of all sentient beings

Contents

Preface …………………………………… ……………………………………..…….. …….. 6 History of the Lotus Garden’s Play ……. …….…….. …….. 10 Synopsis ………………………………………… ………………………………………… 13  13 The Lotus Garden’s Play …………………....... …………………....... 18 Notes …………………………………………… .. 79 …………………………………………….. Glossary ……………………………………… ………………………………………..… 83

PREFACE Every living creature is unique and has been gifted with the wisdom to deal with life in its own way. Each and every living creature carries the habitual karmic imprints of different experiences through many lifetimes. Even in this life, we travel to various places, interact with different people, and are influenced accordingly. So the process of judgement differs from one person to the next due to different frames of reference, different forms of socialization, and different habits that are ingrained from childhood. Therefore, no person or book can meet the various requirements of every individual. That acknowledged, I hope that this book will highlight some general causes of our suffering and some of the drawbacks of this decadent age, and show us several techniques to grow and become more mature when dealing with challenges and difficulties. It is stated in both Sutra and Tantric text that a mere glimpse of a true Bodhisattva, or the simple sound of his voice, is enough to dispel the misery and suffering of sentient beings. This happens automatically on account of their untainted prayers and altruistic intention to benefit every sentient being. Dza Patrul Rinpoche (1808-1887) is one of the most renowned teachers in Tibet, a great Bodhisattva. His infinite wisdom and compassion, his peaceful and humble lifestyle, and his keen interest in working for sentient beings shows that he was a true embodiment of a Bodhisattva. His teachings are lucid, meticulous, practical, and down to earth, meeting the needs of everyone from the most advanced practitioners to common laypeople. His teachings, devoid of scholarly elaboration and display, were delivered with the sincere purpose of benefiting all people. 6

Patrul Rinpoche’s message reflects that the t he blessing of Buddha can be received according to the mental and emotional capacity of each individual. Every teaching of the Buddha within Sutra and Tantric texts among the four lineages are true from their viewpoint, yet one needs to pick those which best best suit one’s own mind and heart. As Patrul Rinpoche noted in his instructions to his disciples: One does not need to have all knowledge within oneself. It is not necessary for everyone to rely on one text only. Because of the different abilities of each person, One text cannot satisfy everyone.

In his commentary on Shantideva’s  A Guide to the Bodhisattva´s Way of Life (in March 1995), His Holiness Holiness the Dalai Lama explained how he received the lineage of the teaching from Patrul Rinpoche through Khunu Lama Tenzin Gyaltsen. He described Patrul Rinpoche’s remarkable ability to transmit the teaching so that even nature, upon hearing his words, would let flowers bloom spontaneously in an act of appreciation. The teachings and writings of Dza Patrul Rinpoche are perfect; I am only able to make this simple translation, but my effort will be amply rewarded if anyone gains some insight while reading this translation. There may be errors due to my mistaken understanding or due to lack of conscientiousness on my part. I humbly request all sincere practitioners and enlightened beings to have patience and tolerance for any flaws that come to light.

7

Acknowledgments This book, like everything else in life, has been the fruit of the collective labor of many individuals. I am indebted to His Holiness the Dalai Lama and His Holiness Dilgo Khyentse Rinpoche for their kind and compassionate guidance and inspiration. To the late Geshe Thupten Tsering-la and the late Geshe Yeshi Topdhen (Gen Druptop) I wish to express my gratitude for sharing their wisdom with genuine love. Their contribution to the production of this book is less direct but no less important than those who were directly involved. I wish to thank Gyana Vajra Sakya for his true help whenever it was needed. My thanks go to Khamtrul Rinpoche for clarifying some complicated passages in the text. I extend my thanks to Geshi Lhagdor-la, a long time interpreter of His Holiness the Dalai Lama, for editing the text thoroughly by reading both the Tibetan and English manuscript. I extend my gratitude to Mrs. Deanna Lynne Vosper for supporting this translation project and to Mrs. Ngawang Dolma for her genuine help. Special thanks go to my family members for their love and support. I extend my deep gratitude to Lobsang Norbu Shastri, Editor of the Translation Unit of CIHTS, Sarnath, Varanasi and Professor Zeff Bjerken from the College of Charleston for proofreading the text. My appreciation also goes to Alek for helping me write the synopsis of the story. My thanks also go to Tenzin Dhonyoe, web designer, for designing the cover, to Sonam Tsering (researcher in TCV-EDRC) for providing me with historical explanation for the symbols and figures mentioned in this book, and to Ngawang Tsering (lower TCV art teacher) for drawing the cover of The Lotus Garden’s Play ; to Jane Perkins and Dr. Kay Candler for the initial editing of the manuscript. To Kusho Lobsang Yeshi from the Private Office of His Holiness the Dalai Lama, 8

Dawa Tsering founder of Longsho Tibetan Youth Movement, Tenzin Choepel from The Tibet Times  Times  newspaper, and Sonam Tsering, the managing Editor of The Tibet Journal , at the Library of Tibetan Works and Archives, Tsering Dorji staff of Namgyal Monastery, my appreciation for their sincere help and suggestions. Finally I want to express my gratitude to my editor Vi Landry, who has worked with me throughout to rewrite and reshape The Lotus Garden’s Play  in an effort to make it beautiful and practical.  Acharya Nyima Tsering Tsering th 26  February 2006 McLeod Ganj, Dharamsala

9

HISTORY OF THE LOTUS GARDEN’S PLAY The Lotus Garden’s Play  is  is based on the true story of Patrul Rinpoche’s disciple Tashi Gelek and his wife. Some Nyingmapa masters consider this text as a condensed form of the book entitled Words of My Perfect Teacher , by Patrul Rinpoche. It is also treasured as the golden key that opens the door to Tibetan poetry and literature. The author metaphorically presents their life story in the form of two honeybees called Airy Lotus Petal and Delightful Lotus Speech. Their story is one of love and loss, the joy of being together, and the pain of separation. Using simple poetic language which flows as easily and smoothly as a calm brook on a spring morning, yet containing depths which might take years of study to comprehend its profound meaning, Patrul Rinpoche masterfully details the nature of samsaric life and the struggle to find true Dharma. th

This story actually took place in Tibet during the 19  century in Kham province. The landscape, countryside, and local inhabitants described in the text are actual places that can th still be visited today. During the 19  century, Tashi Gelek of Khams-Derge Dankhok, son of Zimpon Tsang, was married to the 25-year-old daughter of Ju-Tsang Gonpo Dhargye. The couple lived in peace and prosperity until an epidemic disease suddenly hit the town. Many people died, including the wife of Tashi. He mourned with deep grief and, disgusted with samsaric activities, he shared his sad story with Patrul Rinpoche. He then became the Rinpoche´s disciple and attained high realization.

10

This is his story of how he first enjoyed glorious material wealth and pleasure and then experienced great pain with the death of his spouse. He saw that Samsara is like hallucinatory and illusory city of impermanence created by the magician of ignorance and karma. Pleasure and pain are like the fleeting clouds in springtime, and morning’s pleasure becomes a nightmare in the evening, as there is no essence in either one. He thought it would be beneficial if other people could also comprehend the drawbacks of samsaric activities, just as he had. He therefore requested Patrul Rinpoche to compose a story to help other beings understand the nature of Samsara. Patrul Rinpoche then composed the metaphorical story of the two honeybees, Delightful Lotus Speech and Airy Lotus Petal, who represent Tashi Gelek and his 25-year-old wife. “Lotus“Lotus-like Mirror Cave” is an actual retreat place also known as “Den Lotus Cave Like Mirror .” The distant flower garden is the North Zagshuka, and Saint Pema Gyespa is Patrul Rinpoche himself. The Lotus Field is the town of Dankhok, and the description of many lotuses referes to the varying degrees of wealth and prosperity of the families living there. Three special lotuses refer to the noble families of DenmaDugTsang, Chu-Do Tsang and Zimpon Tsang. Among these, the two lotuses that are in “full bloom” refer to the Chu-Do Tsang and the Zimpon Tsang T sang while the one which is “specially ripened and well arrayed but no one has ever enjoyed it” refers to A-Dug A-Dug Tsang. The many bees hovering and flying around refer to the local population, while the sudden shadow of the black cloud indicates the abrupt epidemic disease in the locality. “Medicinal Eye Drop Monastery” refers to North Zagyal Monastery. “The nurtured entourage of bees and insects” 11

refers to the servants. The little black crow refers to a Lama of the Ragdo area, and “the gathering crowd of sparrows” refers to the monks from Den-Cho-Kor Monastery. The Frog is a cemetery wanderer of Palyul, the “Black snake” is the th e medical doctor Tsepak, and the “hermit marmot” signifies the retreat master Choedhar, who lives nearby. The turquoise cuckoo is Tashi who does divination, the small white wild horse is the medical doctor Phende Gyatso, the nine-handed black spider is Sangye Kyab who does ritual prayers to expel devils, and the “kite” refers to a Chod practitioner residing in the woods at that time. The landscape is also mentioned in the following verse from the text: “The high-peaked high-peaked Lotus Mountain is the divine land of Tara,  A Palace of the great compassionate compassionate deity”. This section goes on to describe a land of sheltering trees and meadows. According to local people these places still exist. Shubhamastu Sarva Jagatam!

12

THE LOTUS GARDEN’S PLAY: A SYNOPSIS This story expounds the relevance of Buddhism to a modern th world. Written in the 19   century by most venerable Patrul Rinpoche (1808-1887) a Tibetan Buddhist yogi, this story differs greatly from older Buddhist literature. It is a dramatic tale about love, loss, and ultimate fulfillment provided by Buddhahood, attained through practicing the path of Dharma. In a beautiful garden of trees and lotus flowers lived a colony of bees. Two among them were greatly in love, and lived in peace and prosperity. They were good-hearted spiritual seekers who reveled in life, enjoying all of the pleasures in the garden, drinking the sweet nectar of the flowers, and even engaging in discussion of divine Dharma. In a most intimate discussion, the golden male bee expressed his vision of reality: that of all the wonderful things that characterized his life, nothing would last. He would eventually lose all that he loved and then die himself. Where was the meaning in it? Undoubtedly the only real solution was to take up the path to Buddhahood. His consort, a turquoise bee, affirmed this truth and they both turned their attention to the Dharma. Shortly after this discussion had occurred, a great sage appeared in the garden. He was known for his compassion and earnest interest in the welfare of all beings. The couple exalted him with great reverence and asked to be taught the Dharma as purely as though from Shakyamuni Buddha himself, so that they might go beyond this temporal world of

13

pleasure and loss. The sage conceded and proceeded to expound the most vital teachings of Buddhism B uddhism to the bees:  All of life is impermanent and transient. One may wallow in sensual pleasure, but will have to succumb to an ultimate and inevitable loss. As if this were not bad enough, this suffering does not end at death. It continues through each passing rebirth, ad infinitum  –   –  this is the flaming wheel of Samsara. The only escape, the only hope for contentment, lies in the renunciation of attachment for worldly pleasures. Loss is inevitable, for everything changes, but our imprint of attachment and grasping to impermanent objects does not. To follow the Dharma is to be free from the trap of suffering caused by our negative imprints, and to help others to the same end. Upon hearing this message the bees sought to adhere to the discipline. However, with their love for each other and their home in the beautiful garden, they faltered and indulged every now and then in sensual pleasures that surround them. One day, while the Turquoise Bee was drinking the sweet nectar of a lotus, a black cloud fell upon the land and cast the garden into darkness. The bees took shelter as the flowers closed. The Turquoise Bee became trapped. She called and called for her lover, and when he came, she lamented. She had not adhered to the practice laid out by the sage, she had strayed from the Dharma, and now death was here to claim her. Her time was up, and she was still attached to her lover, and thus unable to die due to her strong longing for him. The Golden Bee B ee consoled her, saying that there was still a chance to escape: he would find help by asking all of the magical creatures in this land to free her of this lotus flower!

14

The Golden Bee flew off in a flash and asked every creature with the ability to help to do so. The powerful beings promised to do what they could, and assured him that everything would surely turn out well. The Golden Bee took comfort in these words, and returned to his love. Meanwhile, the clouds thickened, lightning flashed , the winds began to tear apart the garden, uprooting trees and ripping leaves apart into pieces. The lotus flowers sank into the lake, now black and boiling from the torrential rain. The Turquoise Bee could see the death would soon take her. She regretted not adhering to the Dharma, not releasing herself from all attachment to worldly pleasures, including her beloved Golden Bee. Her time was up, but she pleaded to the Golden Bee: Never forget the Dharma, Never stop striving. For her sake, for his own, and for all other beings, she implored him to follow the path. She prayed that he would never falter and that all his wishes would be fulfilled. She then became fully submerged in the tempest. The Golden Bee could only watch in horror as his world fell apart. Eventually, the storm subsided. The other bees came out of hiding and resumed their play. But what was missing? The Turquoise Bee, his love, was dead. The lotus flower emerged from the lake  –   –  now a swamp  –   –  and freed her drowned corpse. The Golden Bee was devastated. It pained him to hear the laughter of other bees. How could they be so blind? Did they even see what had happened? He retreated into the forest, wallowing in his loss. Nothing in the beautiful forest held the attraction it once did. He told himself that he would follow the most strict austerities to attain Buddhahood in this life. He discarded his possessions and his clothes, refrained from eating and retreated to a mountain hermitage.  A great Sage heard the Bee’s affirmations, and came to test him. The Bee seemed to be in an unstable state, not 15

conducive to Dharma practice. The Sage warned the Bee not to act so rashly but to cultivate an earnest desire for Buddhahood. The Golden Bee was displeased with the Sage, and explained that indeed, he had the greatest faith in the Dharma, carefully cultivated over time, and that he could only act out of compassion for all sentient beings. So impressed was the sage that he proceeded to teach the Bee and help him on his path. The Sage instructed the Bee about all the shortcomings of the path: the pitfalls, the failures, misfits and the quacks who seem to follow the Dharma but have lesser intentions. Hearing the words of the Sage, the Golden Bee realized his own mistakes and he then attained the perfect wisdom necessary for his enlightenment. This story metaphorically depicts the draws of worldly life, as well as the need for spiritual fulfillment. It speaks to one who loves life, as the bees did, and relates a philosophically sound argument for Buddhahood  –   –  that loss is inevitable, and must be accepted if there is to be peace of mind. Most modern stories seem to follow the same plot, where some force of good encounters, struggles with and overcomes a force of evil. They often end ‘happily ever after’, with love and righteousness prevailing. But this story picks up where the others leave off, showing that no worldly existence can be everlasting. Patrul Rinpoche deftly wove this lofty lesson into his tragic story. In the enchanting garden of Tibet’s literary heritage, this text stands out as a most striking and singular beautiful flower.

16

17

THE LOTUS GARDEN’S PLAY

Translated by  Acharya Nyima Tsering Tsering Edited by Vi Landry 1

Om Vajra Tikshna  Auspicious of all auspiciousness auspiciousness May the fame of auspiciousness auspiciousness increase May the banner of Dharma be firmly planted May you be protected by the wisdom of Bodhisattva Manjushri 2

Once there was a holy place blessed by the Lotus Deity (Avalokitesvara) and visited by a great adept, the Lotus King(Guru Rinpoche), and where now dwells the yogini Lotus Tara in real form.

Beneath the high Lotus Mountain in a deep and vast forest, in a white crystal-like lotus cave curved like the beginning of the rising moon, there lived a Brahmin boy known as Khyeu Pema Gyespa, who came from a distant flower garden. He knew everything, wandered everywhere, lived anywhere and was friendly with all beings. He engaged in the practices of the Bodhisattva known as “untainted like lotus,” and meditated on Bodhicitta known as “pure water lotus.” During that time, not far away, there was a beautiful garden known as “the garden of Lotus heaps” surrounded by a wall of sheltering trees and meadows as flat as a mirror. It is a garden of blossoming lotuses, where there are stately lotuses with towering stems, blooming lotuses with wide open petals, mature lotuses brimming over with nectar, well arrayed lotuses with expansive leaves, unripe lotuses with 18

bright stems, closed lotuses with folded hands, decayed lotuses without anthers, withered lotuses without nectar, worn out lotuses that have dropped their petals, smiling lotuses exhibiting their anthers, budding lotuses hidden among the leaves and naturally ripened lotuses ready to bloom. Among them there were three special lotuses: full, ripened and well-arrayed. Of these three, two were in full bloom. And one is specially ripened and well arrayed but no one has ever enjoyed it. Many bees hover and fly around this beautiful garden. Here there lived a special couple, a small Golden Bee named “Airy Lotus Petal” and a small Turquoise Bee named “Delightful Lotus Speech.” The Golden Bee is a mature youth, intelligent, broad minded, sincere, calm and charitable. The Turquoise bee is also charitable, kindhearted, gentle and relaxed, religious minded, guileless, and without jealousy or malice. They relate to each other harmoniously, with smiles, loving words and similar behavior. One day he shared his deepest thoughts with the other: “Oh listen, our attractive young bodies were not painted By the brushes of the creator of prosperity. Crafted by the magical mechanism of merit,  Are they not even able to rival those of the celestial beings? We gathered not this ample wealth and prosperity They are the result of our previous karma. We did not weave these smooth and soft mattresses of flowers Yet we are the first to enjoy the flowers´ downy cushions. The anthers´ sweet nectar were neither fermented nor distilled by us 19

Yet we enjoy the taste of precious nectar of a hundred different flavors. Glorious bliss and happiness are not due to hard work But come to us spontaneously through our previous merit. 3 If our mind and thoughts are directed towards Dharma, It is worth calling this human body a Rebirth endowed with leisure and good fortune, f ortune, Though able to communicate and comprehend, 4 If only negativity is collected There is nothing to envy  About those other two-legged two-legged beings. So listen my beloved: Here is a garden so attractive and beautiful With so many sweet and tasty drops of the anther´s nectar With so many hives of bees humming in the same tone. This is the glory of spring. Yet it is only short and momentary The causes and conditions of death are manifold and unexpected, Pain and pleasure change from moment to moment; The messenger of Lord of Death draws nearer and nearer. If we waste our lives seeking only sensual pleasure and  joy Then there is no essence in the happiness of this life. The hurried activities of this worldly life are mere distractions  As there is no end to them, neither temporarily nor in the long run. 20

No matter how long and intensely we plan For survival in this life Nothing has meaning when our life ends. This heavenly garden may look pleasant But will have no use if we´re to depart. Reflecting on the meaning, my darling, Let´s firmly resolve to move in the path of Dharma. O my fortunate beloved, do you aspire for divine Dharma? O my heart´s love, do you also feel the same? This said, she replied: Good! Good! My beloved, for what you say is true indeed. Truer still are the thoughts you treasure in your mind. Sowing these cherished thoughts in the core of your heart You have in you the precious nectar of immortality. This beautiful garden of the human world Has not descended from the heavens. The wealth of the fortunate f ortunate and friendly bees which gives Satisfaction are derived from the power of previous karma. 5

The nature of Samsara  is beautiful yet impermanent. Material assets, however bountiful, are fleeting illusions. There is no satisfaction however much you enjoy worldly pleasures They are all alluring and deceptive. 21

This is Samsara, the realm without essence. You must, therefore, fortify your mind with armor While I shall engrave these words in my heart. Resolved thus, how can there be change c hange in agreement. Fortunate one, let´s tread the path of Dharma. Though accumulated with much hardship There is no essence to the wealth we amass In which others will luxuriate. There is no benefit in nurturing an entourage. Though nourished with a loving mind, They will ultimately turn against you. There is no reward in constructing c onstructing buildings. buildings. Though intended for good, These works lead us to death. There is no point in cultivating land.  Although considered profitable, It is akin to working in a pogrom of insects. However one has to act slowly and steadily, Since out of haste and hurriedness Nothing is accomplished. If the heart´s vow is imprinted indelibly, indelibly, The mind shall enjoy greater freedom. Thus it was said. At that time, there was a sage known as “All Wishes Fulfilled,”  Fulfilled,”   who embodied compassion, who was peaceful in his behavior, and who gained a special delight in working for the welfare of sentient beings. He also arrived at 22

that place. The two bees went and made prostration with humble respect, offered the sweet taste of honey and welcomed him with pleasant speech. Then they requested: “O, “O, Great Sage of the Celestial Beings, since you are the regent of Buddha, please teach us the Dharma as Buddha taught it. Since you are the lamp of teaching, teach us the essence of how to practice the Dharma. Since you are the 6 noble Sangha, teach us us the practices of Bodhisattvas. Bodhisattvas. We will also follow you Sublime One.  As they pleaded, the great sage also radiated with enormous enormous pleasure, empowered his physical glory, uplifted his speech and then taught the Dharma. I prostrate to the exal exalted ted beings. O Supreme protector, deity of the deities, Incomparable Liberator guide, and Lord of the Shakya 7 clan, To you I humbly prostrate. May the mind of the sentient beings in the six realms turn towards Dharma. Listen, you two little bees, bounded by your previous Karma, K arma, If you wholeheartedly seek the path of Dharma, D harma, Then ponder this; For this is the speech and instruction of the Buddha.  Analyze and contemplate contemplate this.  As this is the essence of Dharma, Dharma, Cherish it deeply in your mind. 8

 Alas! Sentient beings of of the six realms From the past you have wandered long in this realm of Samsara  And so you shall in the future find no end to 23

The illusory appearance of karma and delusion. Since it is rare to hear even the name of the Triple Gem Over countless billions of eons, Meeting with the teachings of Buddha is Even rarer, like a star in daylight. 9

In this aeon, the fourth f ourth Buddha, son of Shuddhodhana 10 The supreme leader, the Great Sage,  came to this world  And turned the three wheels wheels of Dharma. The time period of the Dharma For five thousand years has not yet ended. Thus you have an opportunity To pursue the spiritual path;  And when you are supported supported by the Conducive factors of your spiritual master, If you do not strive wholeheartedly in the Dharma path, You shall not be reborn into such a fortunate state  And it will be difficult to hear even the name of the Three Jewels.  Alas! Sentient beings beings of this illusory Samsara, Who grasp after essenceless composite phenomena as permanent; Elements in this external world are transitory The lives of all migrating beings within this world are impermanent; In between glory of the four seasons are impermanent. Behold, when even those holy beings, Buddhas and Bodhisattvas, Demonstrate impermanence by passing into Nirvana,

24

What need be said about how the Lord of Death flings his 11 noose on Lord Brahma  and so forth, the master of beings held supreme in Samsara. The hour the Lord of Death will strike Is unknown to all beings For no one is certain  About either the time or the place place of one´s death. Conditions leading to death are many While those supporting life are few. Hence if we do not seek the Dharma path instantly We will be like animals in a slaughterhouse sl aughterhouse Waiting in a queue for our predestined death.  Alas! One does not completely completely cease after death, But wanders in Samsara and is reborn again. Wherever born, one shall not find any happiness. Beings in the eighteen hell realms are Tormented by the suffering of intense heat and cold. Hungry ghosts suffer from hunger and thirst, While animals prey upon each other. Humans are painted by their short lives. While demi-gods engage in fights and disputes. God dawdle in sensual pleasure Only to be confounded by death and transmigration. There is no happiness anywhere since  All are encompassed encompassed in a blazing fire. One will suffer continuously for many lifetimes. It is thus worthwhile to feel f eel saddened by The nature of this life in Samsara. 25

 Ah, pleasure and pain pain are caused by karma. Karma, like an artist, is the creator of all. Karma, once ripened, will never be exhausted Even after a hundred eons. The karma we incur is not experienced By others nor is it liable to change. Virtuous actions result in high rebirth, Upper realms and liberation. Non-virtuous actions bring pain, Lesser rebirth and being stuck in Samsara. Even minute karma produces enormous effects. The pleasure, joy and material prosperity of gods of a higher realm  As well as pain of hell hell in lower realms, however however unbearable  Are all the creation of our actions. There is no cause other than karma. k arma. Hence, at every occasion and situation, Remain stable in mindfulness, Introspection and conscientiousness, conscientiousness, Strive in the collection and elimination Of cause and effect, according to its karma.  Ah! Spiritual Guru, the source source of all knowledge  And the supreme lamp illuminating illuminating the path to liberation! Your deeds, in this degenerate era, are similar to that of the 12 real Buddha With inestimable compassion and kindness, you are greater than the Buddha. If one does not rely upon a qualified spiritual teacher 26

One is like a blind man without an escort walking down the road. 13 Hence, he is a wish-fulfilling tree,  a wish-granting gem. Having first examined the noble master, rely upon him. Then, train in his way of thinking and conduct; Merge your consciousness with his mind. m ind. Such fortunate beings shall not be influenced by evil spirits  And shall find the right path path to the Buddha´s delight.  Amazing! Nirvana is the state of peace and joy joy It is the Dharma devoid of all the chronic afflictions of Samsara. It is the final end to all suffering and its causes. It is the holy city of liberation with an uncontaminated path Filled with Buddhas and Bodhisattvas. 14 It is the home of Hearers, Solitary Realizers   and exalted beings. It is therefore worthwhile to strive in this path to liberation. 15

 Ah! The incomparably incomparably kind and precious Supreme Supreme Gem, Is the ultimate refuge that never deceives. Seeking refuge in it has satisfied me. Therefore it is worthwhile for you to do the same. If you seek refuge with wholehearted faith and reverence, There is nothing as incontrovertible as the Triple Gem. For only the Triple Gem can save us from Samsara. Seeking refuge, we gain merit as vast as the horizon of the sky and help dispel the eight and sixteen-fold fears and so forth and all host of hindering and harmful factors. Freedom from the suffering of the lower realms of Samsara Is certain in future lives. In all situations remember the supreme gems without forgetting, Take refuge repeatedly and recite prayers. 27

 Amazing! The trail left by countless countless Buddhas. It is the sole path tread by Buddha´s sons, The sublime wealth, the excellent mind of enlightenment, Please generate it in the nature of aspiration and engaging bodhicitta, From this you will obtain the name “bodhisattva”  And will travel on the blissful path leading to a blissful state16 -complete Buddhahood - thus is not far. Beings of the three realms are our kind parents, Yet like a blind man wandering through the plains Without guardians or friends  Although desiring happiness happiness They constantly create the causes of suffering. Hence, develop a mind full of love and compassion for them. Wearing the armor of great mental courage That “ I will eliminate the suffering of all sentient beings.” If exchanging self with others, cherishing others more than self, 17 18 The Four Immeasurable,  the Six Perfections, 19  And the Four Means of Gathering Disciples   are practiced wholeheartedly. It is said that every Bodhisattva practice is Encapsulated in the sublime path of the Six S ix Perfections. This path which pleases the Buddha is the heart essence of the essence. So cherish it deep in the core of your heart. Oh! Dwelling for too long in this cycle of existence You have accumulated countless negativities beginningless time Unless you strive to purify negativity and downfalls

from

28

20

By means of instructions on the Four Powers, It will be difficult to escape from cyclic existence. 21

Vajrasattava,  in the conch and moon color, Sits on a cushion of a lotus and moon disc Radiating forth his graceful smile. He is the sole form of all Sugata Buddhas,  And the embodiment of of all the root Gurus and their lineages. lineages. If you visualize him and recite the hundred-syllable mantras  According to the ritual  All negativity and downfall downfall will be purified,  And all hells will will be cleaved from their bases. bases. Oh! Only those who amass merit m erit can attain Buddhahood. This reward is not attainable by those who have not accumulated merit. Therefore, visualize a blissful land of Buddha and Make skillful offerings within the limit of your wealth. 22

Contemplating on Emanation Bodies of the three 23 thousand world realms 24 The Body of Perfect Resources from the state “Below 25 None,” and the Truth Body  from the state of reality, Offer your body, wealth and merit of the three times To your teacher, the three Precious Jewels and three bodies of Buddha. Perfect in the accumulations, train in the visualization of Buddha Fields, Ripen the minds of sentient beings, and collect an abundance of merit. See this as the pith of instructions on perfecting the accumulations.

29

 Alas! From beginningless beginningless time, due to the habituation of ignorance, We have conceived a self that lacks an autonomous self  And thus wandered endlessly endlessly in this cyclic cyclic existence. Conceiving corporeal corporeality ity in that which lacks a body,  Attachment and hatred arise. arise. So dedicate this deeply cherished illusory body  As an offering of charity without attachment. Offer this in the form of nectar to the Triple Gem above  And satisfy the migratory beings below Which will accomplish the two-fold accumulations. May it appease demons, spirits and karmic creditors,  As well as eliminate eliminate all obstacles. Make offerings to the higher beings; Give charity to the downtrodden Through gratifying material objects and visualized offerings. Dedicate wholesome merit to all sentient beings. Since all phenomena are subject to your way of thinking The merit of this offering is the same as offering one´s own body. It leaves a disposition toward greater charity Completes the collection of merit and purifies obscurities. You will attain Clear Light in the intermediate state. Evading death, you shall overcome Sickness, evil spirits and hindrances. Hence, this is the skillful means of accumulating merit. Oh! Benevolent One who embodies all precious ones, You integrate the precious nature of all Buddhas. 30

O Blessed One, you hold the priceless treasure 26 Of instruction of the three lineages. Thou shall pray to the supreme savior —my root Guru. If you visualize him seated above your head or in your heart´s core The merit shall be equal to that attained by meditating on all the Buddhas. Enter in your mind´s continuum The blessings of your Guru and the three traditions Integrate your mind with your Guru You shall attain spiritual spi ritual realization. Hence to attain the feat of realizing the true nature of reality Strive in the essential and profound practice of supreme Guru Yoga. 27 Seek the Four Initiations  from the rays Of the three letters on the three bodily parts. It shall create the conditions 28 For purifying the Four Obscurations, 29  And attaining the Four Bodies and the Four Aspects of a Vidhyadhara. Restore your commitments to the practices of the Four-Fold 30 path Thus the mundane and supramundane worlds appears in you as the artifice of your Guru. Pacifying temporary misfortunes, may all wishes be fulfilled. One will reach the kingdom of Dharmakaya in this life. lif e. If not, one will be born in the divine land of lotus rays in the next life. 31 Which trail the paths of the Four-Fold Vidhyadharas You will proceed, like magic, towards the primordial state. 31

Working for sentient beings, who are as infinite as the sky, You will fill all existing realms with the appearance of Enlightened bodies and wisdom. Oh! The only path treaded by all the Buddhas Is passed down as oral instruction through The three traditions of the Vidhyadharas 32   And incorporated in the Sutra of Eighty Four Thousand  Topics. This indeed is the quintessential core of the instruction. No Dharma as profound as this can be taught Even if a hundred scholars and thousand adepts may appear. This indeed is the essence of the sublime Dharma! Dharma! Core practice to thousands of Sangha, the assembly of exalted beings. May the merit gained from teaching and hearing this Dharma. Help infinite sentient beings rely on it To attain complete enlightenment enlightenment in one lifetime.

Thus speaking, he blessed and prayed for the two bees. He wandered to different places, working for the welfare of all sentient beings, for whomever saw, heard, remembered, or were touched by him. He passed into a non-residual state of peace, like an extinguished fire, in a monastery known as the “Medicinal Eye Drop.” Since Drop.” Since then most of the two bees´ actions were in accord with the instructions of the sage, although sometimes they thoughtlessly indulged in romantic games and craved sensual objects.

32

 A long time passed in this way until one day the Turquoise Bee was drinking sweet nectar and the Golden Bee was hovering above. Suddenly the sunlight disappeared as the shadow of a black cloud spread over the ground. Simultaneously the petals of a lotus flower closed around the Turquoise Bee, nearly suffocating her. Frightened and agitated, unable to even cry out, she s he remained there, making helpless sounds bob,bob,bob,bob sounds bob,bob,bob,bob.. Scared, the Golden Bee and didn´t know what to do. He alighted near the stem of the lotus, his heart tormented with grief. While rolling on the ground he cried:  Alas! Alas! How frightening frightening ! My! My! What a sudden calamity ! What to do, what to do with this cruel tragedy ! What monster has come so unexpectedly ? Who is the fiendish one that concealed so suddenly The round and beautiful sun in the sky? sk y? What is this bad factor f actor that suddenly clamp shut This beautiful hundred-petalled flowers arrayed on the ground? Where has my beloved one gone? Where has that gauzy-winged flier gone? Where has that singer with a titillating voice gone? Where has the sharer of secrets gone? Where has the beautiful and gleaming smiler gone? Where has that joyful flier gone? Where has the turquoise winged one with flirtatious looks gone? Where has the one with six legs and beautiful limps gone? Where has the one with the clear ringed body gone? Where has the one with the shiny black tuft gone? Where has that piece of my heart gone? What should I do if my heart becomes empty? 33

O my beloved, the one with melodious voice, Wake up! Wake up! Can you hear me? m e? If you respond not to the call of this winged friend My heart shall soon break into pieces! Why did these black clouds, unpredictable and merciless, Put an innocent bee into such an experience ? O kind Lotus, the one with a hundred wide petals, Is it you that are helpless? O kind Sun, the embodiment of compassion, Do not stay behind the shade of that evil black cloud! Radiate outward your warm rays of compassion! 33

How joyous if I were that Vayave The wind that destroys the evil black cloud. How happy if I were a powerful two-legged human Who could shred apart this multi-petalled lotus! We poor bees, what karmic misfortune!  Alas! Do you, O dwellers of the sky, hear me? If so, give your orders to this evil cloud. Delightful Speech! Delightful Speech! The core of my heart! Delightful Speech! Delightful Speech! Fresh young tree entwining my mind! Delightful Speech! Delightful Speech! Dearly beloved friend! Delightful speech! Delightful Speech! My heart´s angel! Oh! Oh! Poor Golden Bee!  As he spoke he felt intense pain, rolling to and fro. The Turquoise Bee also summoned a whisper of breath inside the lotus, so she was able to call out from the closed flower: 34

“Airy Lotus Petal.”  Petal.”  The Golden Bee then felt extremely happy. He thought that she had recovered and immediately he revived. Turning towards the opening in the petals he shouted: “Delightful Speech!” She heard him calling her, and also realized that she was trapped inside the lotus. She began to ponder the situation: “Oh! Oh! Oh! Although Although we received profound Dharma instruction from the great sage known as All Wishes Fulfilled, we haven´t practiced it even slightly. Although we promised to practice the sublime Dharma, we have already exhausted our lifespan while only intending to practice practice Dharma. Dharma. Now I am am inside a lotus like like a 34 prescient Deva   forseeing his long time suffering in the future of transference and death. Or is it possible that I might escape death, if the sunlight were to return, the petals of this flower would release me. However, Airy Lotus is tormented by suffering; if I respond to his plea, he might hear me. O gossamer-winged one, gossamer-winged one, Supremely light-winged divine prince! How blissful to hear your sweet voice, nectar to my ears! Even so what is this misfortune That I am unable to see your handsome young face, Which is nectar to my eyes. Sudden darkness, powerful messenger of the Lord of Death, Your arrival caught me unaware. The bright and beneficent sun is no longer in the sky; Where has it gone? Beautiful soft quilt and mattress of petals  And droplets of sweet and flavorful honey Sweet incense, a delight to the nasal senses. Beautiful colorful fresh forms that delight the eyes This rounded blossom of a lotus fulfilling all sensual desires; How has it turned into a death trap? 35

How can these many silken petals Become like an opulent prison, This treasure of sweet nectar become manacles? This is the suffering of change. Oh! The kind and benevolent sage, When he bestowed the precious nectar-like instruction He taught us the impermanent nature of Samsara; Today it has become a reality for us. Oh! What use are heavenly pleasure and material wealth, Even when they rival the bliss and treasures of the gods? Now it is no further than the blink of an eye To the gates of the Lord of Death´s realm.  Alas! What a painful premonition of falling into the suffering of change!  Although I wished to practice practice the divine Dharma, I failed in my effort to apply it instantly. If I have to journey down the long Narrow path of Intermediate State There will be no reliable divine Dharma practice with me. Though the intimation of death´s arrival is in my mind, I never realized the uncertainty of the hour of death. Having wasted my time in idle procrastination and laziness, I am suddenly confronted with the monstrous Lord of Death.  Although the suffering nature nature of Samsara is in my mind, I was unable to curb my craving for momentary sensual pleasures.

36

The devil of the five sense objects has allured the five senses  And formed the basis for further further suffering in Samsara. Samsara.  Although the infallible infallible law of cause and effect is in my mind, I failed to apply the profound teachings of acceptance and rejection. Having spent my life thoughtlessly in distractions, There is nothing that I can point to as trustworthy practice.  Alas! My beloved young young bee, I had heard of the dangerous enemy known as The monstrous Lord of Death,  And today it seems that he has finally finally arrived. The Lotus Garden is where I live.  Although I never thought thought I would abandon it, Today it seems the Lord of Death will suddenly pull me To the gates of death. Sweet honey is the food I eat;  Although I never thought thought of giving it up Today due to the unexpected law of the Lord of Death It seems I will have no nourishment other than The smell arising from butter and tsampa. I walk the path of the spacious sky  And have no desire to descend descend elsewhere But today the Lord of Death forcibly takes me onto the long 35 route of the intermediate state of rebirth. My parents are loving and kind;  Although I have no desire desire to separate from them, Today I must wander in the court of King Yama 37

Where I have neither relatives nor friends. My entourage of flying creatures that I well cared for  Although I have no wish wish to part from them, 36 Today I must begin towards the wide path  to the next life  And travel alone without without friends. My clothes are smooth and soft cotton grass; I have no desire to abandon them, Today I will be taken away naked Bound by the lasso of the Lord of Death. Intimate friend, gossamer winged Airy Lotus,  Although I do not wish to leave leave you, Today the reality of impermanence revealed its true nature. It seems I will go to a place where you can neither see nor hear me. O! My beloved young friend, From the time we met until now Your beautiful face has been adorned with a loving smile; I do not remember you ever showing frown expression. Your loving speech has nurtured me with kind words; I do not ever remember you scolding me out of anger. You have treated me with a loving mind and steadfastness; I do not remember you ever being unreliable or shameless. We shared all we needed to sustain us in everyday life; I do not remember ever making a distinction between me and you. In all our various immediate and temporary activities,  And in our behavior over over these many years, I do not remember you expressing any unhappiness. unhappiness. 38

I am grateful that you have nurtured me with a firm and steadfast heart! I feel deeply touched that you treated me m e with constant love! I remember your loving words and Peaceful harmonious speech, I remember your loving trust and Ceaseless intimate devotion. It seems that I must depart from our home But I do not dwell in regret thinking “ This is my place.” It seems that I must part ways from my amassed wealth, But I do not wallow in regret By thinking about material possessions. It seems that I must part from my servants, who looked after us, But I do not indulge in regret by thinking of messengers and attendants. It seems that I must abandon this dearly-cherished body, But I do not regret by thinking of my youthful figure. It seems that I must part from this precious life, But I do not indulge in regret by remembering The pleasant appearances of this world. But this regret, which pains my heart due to parting from you, Who has nurtured me with your love, is unavoidable. Remembering your loving, handsome face  A rain of tears streams down down from my eyes.

39

Remembering your tender loving mind, The darkness of suffering overshadows my mind. Remembering the breath of your loving speech,  An immense fire of suffering suffering flares up in my mind. But what can be done as the force of karma has come? Who will evade the war troops of the Lord of Death? Who will stop the suffering appearances of Samsara? You, too, should ponder this until there is no regret in your mind. If the bright rays of the sun return I may escape, But keep a calm, spacious and relaxed mind. Even if I fail to escape and must die here My long-time adoring friend, The way you have nurtured me with tender care, There is nothing more you can do. This life´s mission is fulfilled. During our happy moments in the past We wrote promises and optimistic wishes in our hearts. Do you still remember them? My dear, If the time comes for us to separate, Do not give up your heart´s promises. If you can carry on with the divine Dharma, There is nothing more to say. The gossamer winged bee replied: O listen, Delightful Speech, Delightful Speech, Small and beautifully singing Turquoise Bee: Don´t be afraid! don´t be afraid! af raid! Calm your mind! Don´t be scared, don’t be scared, Generate strength in your mind. 40

Temporary pain and pleasure do not last long The black cloud in the sky does not stay in one place. It is impossible to extinguish the bright rays of sunshine; This sudden black cloud is only a temporary misfortune. There might be a means to dispel this hindrance. Our nurtured entourage of many bees and insects If we send them as messengers in all different directions, They might accomplish our intended wishes. Our accumulated treasure of honey, If spent on charity, might resolve this temporary obstacle. If we ask the world´s intellectuals and all the scholars, They may know the cause of our temporary Obstacle and how to overcome it. If we rely upon other powerful skilled beings, They might directly dispel the adventitious black cloud. In every village amidst mountain cliffs, The little black crow is known for producing pleasant sounds and is said to foretell events for the entire world. If we ask him, he might make a prediction. In a small hole, atop of a huge fort, Many sparrows gather. They are known to recite mantras Together, which allay misfortune. If we invite this flock of birds, they recite mantras. Near the drenched well and ponds They live many frogs so ugly in appearance. 41

They are known to be the messengers of the black Naga 37 monster. If we ask them, they might solve our dilemma. In a burrow under bushes and amidst leaves There lives a venomous black snake in fearful form. It is said that he is the actual body of the wrathful Naga. If we seek refuge in him, the black cloud will disappear. In a deep cave at the peak of the hill in our garden, Resides the great meditator, the marmot Who has been meditating for long time. He is known to have a one-pointed meditative concentration If we ask him, he might give us his meditative perception. In the top branches of the enchanting trees Lives the melodious turquoise bird, the cuckoo, Who is known to invoke the rain and clouds. If we offer her a present she might stop her song. In the solitary picturesque grasslands There lives a messenger of the gods  A small white-muzzled white-muzzled horse. It is said that it has a precious jewel, Which can summon the sun´s rays. If we ask him, he will raise his muzzle. In an undefined place, in a hole near our home, There lives a nine-handed black spider. He is a hunter who kills all, and It´s said that he is an emanation of the black butcher. If we approach him, he might find some solution. There is a small brown kite who cries so loudly 42

That his voice carries through the sky sk y To the high mountain cliffs. He is known to be the messenger 38 Of the King of Birds, the Garuda. If we rely upon him, he might Resolve the problem through violent action. There is no misfortune that cannot be averted. There is no evil karma that cannot be purified through confession. There is no hindrance that cannot be overcome through antidotes. There is no demon´s spell that cannot be b e undone. The gossamer-winged Golden Bee has the means and courage. If you maintain a spacious mind at ease, there is freedom. One should work with a hundred different means To achieve whatever is best. So saying, he went to the crow, who told him: “The  “The  Naga is the original source and Garuda is the destroyer. The wind is the antidote, and there are many other solutions. Temporarily there´s a risk, but there´s no harm in the long run.” Then he visited the other. The leader of the sparrows stated: “Collection “Collection of blessings are similar to a huge fire. If you burn up the forest of previous karma, What need is there for uprooting shoots of grass, Which are only temporary tem porary causes? 43

You should put your efforts into making offerings and giving charity.” Having spoken thus, he returned to recite his prayers. The Frog told him: “I am an ugly frog, f rog, the messenger Of the black Naga monster. The source of the black cloud is the Naga. If you ask him, he will obviously eliminate it.” So speaking, he gazed up at the sky. The Snake said: “From the hoods of the furious Lord of 39 Water  The black cloud and the hailstorm formed. The hoods belong to the furious Snake. I have the means to eliminate the black cloud.” Speaking thus, he released the coiled knot of his body. The Mar mot mot said: ”I am meditating without any distraction, But the golden bee´s speech is compelling. c ompelling. I will definitely do prayers in my hermitage. It is certain that there will be no harm in the future.” Speaking thus, he blinked his eyes. The Cuckoo said, “ The The blue cuckoo is the messenger Of the protector deity of rain and clouds. I have some authority to make the cloud appear and disappear. Obviously I will do my best.” Thus speaking, she bobbed up and down. The Wild Horse said: “I am a superb young bachelor bachelor My upper lip is a wish fulfilling jewel. It is the broom to sweep any obscuration from the sky. You have not made a mistake in consulting me.” 44

Speaking thus, he lifted his muzzle towards the sky. The Black Spider Spider said: “It is the vapor from the mouth of  The butcher that will dispel it and none other. If the flesh of many insects and bees are gathered, I will offer them to the higher beings and Release the evil effects of hindrances.” Speaking thus, he wove many webs. The Kite said: “I myself am a great Garuda great Garuda Who destroys the Naga. I eat snakes and Snap up frogs and destroy the wealth of the Naga. The power of my jaws is like a thunderbolt. I destroy through violent means.” Speaking thus, He flew away so quickly that only the sound of his speed, Shooo shoooo was left behind.

Then the Golden Bee felt that, hearing all the advice of these famed and important creatures, possibly after a while the dark cloud would clear and Delightful Speech would escape. With this thought he felt at peace and relaxed a little. Suddenly many black and glowering clouds formed in the sky, darkening the whole surrounding. Sounds of thunder burst from the south and strong harsh winds simultaneously produced a sound like woo roo roo.  roo.  Simultaneously, the lotus petals closed even tighter, so that Delightful Lotus Speech, still completely curled up inside the lotus, was unable to even straighten or move her limbs. Nearly suffocated, it was difficult for her to cry out, but she managed to mumble in a low voice: “O Dear Golden Bee, divine divine prince, I feel the tightening of the hundred petals. 45

The Anthers are becoming unbearable thorns, The grooves of the petals feel as hard as rocks, Being squeezed inside the flower it is difficult to move my limbs. I am nearly suffocated; it is difficult to inhale and exhale,  And without breath it is difficult difficult to speak. Now, it is certain that I can never escape. The dragon-like sound of thunder has burst out from all directions, Like Dri….ri….ri While raging winds erupt with sounds like wu….ru….ru. wu….ru….ru. From the way I feel the lotus is being tossed above, In a pond filled with heaving waves. It is certain that black clouds will let loose harmful hailstones. If such a violent storm comes, It will destroy any green grass in its path. It will break any stems standing in its path. It will smash any petals and branches in its i ts path. It will destroy any ripened fruit it its path. It will crush any blooming flowers in its path. It will turn the sky and land upside down. It will shatter even the hard mountain rock. It will crush the thick, tall trees. It will send down violent thunderbolts. Now it is better for you to run away! It is certain that Delightful Speech will never escape. For the last rites said between the living and The dying, it is more sensible to be direct and to the point Rather than mumbling incomprehensibly.

46

The earlier teaching of the Great Sage is Especially relevant in my mind today. Today I keenly perceive the tales of Suffering and the reality of Samsara. Today I keenly understand the teaching that Everything is impermanent. Karma ensures that every meeting will end in parting; Do not allow your mind to be depressed I too will not wallow in regret but shall endure this. Do our past discussions, like a silken knot, Still remain tight without release? Do our heart´s desires, engraved in stone, Still remain legible without fading? Does the heart´s promise that we bound so tight Still remain firm without being unrevealed?  At the appearance of suffering cyclic cyclic existence Did you develop remorse from the depths of your heart? Do you feel conviction about the uncertainty Of the hour at the Lord of Death´s arrival? Do you feel deep disgust for the deceptive Nature of the objects of five senses? Do you feel a constant conviction that Every meeting ends in parting?  Although I have met with the holy holy Lama, I regret that I have ha ve not resolved all doubts.  Although I have heard the the eloquent Dharma Dharma teaching, I regret that I have not put it into practice.  Although I have attained leisure leisure and a fortunate rebirth, rebirth, I regret that I have not taken advantage of these opportunities. 47

 Although I know the impermanence impermanence of life, I regret that I have not practiced the Dharma Which benefits one at the time of death.  Although I have heard various various  Aspects about the cause and effect effect of karma, I regret that I am unable to adopt positive practices  And reject negative ones. ones.  Although the teachings teachings of Samsaric suffering Has been given to me, I regret that I did not feel saddened by it. Now death has certainly arrived  And the wrathful face of of the Lord of Death Is like a darkness that overshadows everything. I feel afraid when the wrathful eyes of the Lord of Death flicker so fearfully. Frightening darkness lies ahead of me, I regret that I cannot see my karmic destiny. The stormy wind of karma Is pushing me behind; I feel scared that I have no freedom. I hear thundering sound like kill, kill, hit, hit. I feel scared when such hallucinations appear. The minions of the Lord of Death show Many terrifying faces. I feel terrified when They perform such violent acts. When the Lord of Death´s noose wraps round my neck,  And drags me helplessly, helplessly, I feel sheer terror. Sent into the land of the next life with final farewell, I feel isolated and alone without any friends. 48

I am traveling without rest to an unknown place. I feel afraid, not knowing k nowing where I am going. The illusory appearances of the six migrations Now appear as clear as the stars. I feel afraid without protection or support.  Although I wished to practice practice the Dharma, I failed to practice at the right moment. My loving friend, small bee, You must ponder this and move to Practice the divine Dharma: Tread the path of divine Dharma without delay. You must decide to practice without any distraction. Make an effort single-mindedly single-mindedly without procrastination; Generate joyous effort quickly, without delay. Don´t give up Dharma practice even when Important matters distract you. Keep this promise, even if it costs you your life.  Any advice that attracts you to the mundane mundane world Is the speech of a demon; Dismiss it with a laugh; don’t keep it in mind. Distraction and laziness are the causes of deception,  Abandon them like like poison without craving. craving. May your practice of Dharma be as long as your life span,  And may your life span be linked to the Dharma. May you be successful in your efforts to follow the divine Dharma. With your achievement of the secure place (Buddhahood)  And my attainment of Nirvana, Nirvana,  At last in the state of great bliss, there will will be 49

 An actual meeting of the living and the dead. It is up to you whether or not you will accomplish this. I expect that from the world beyond I will be looking from my grave with dead eyes. 40 These are my only three dying wishes . Keep these thoughts in your heart, my dear. Now I am going to the fortress of the powerful. Even though I am going on Death´s journey, It brings relief to my mind that you remain there behind. It will benefit us both if you practice divine Dharma. It is better to find a place to hide quickly Before the storm and hailstones arrive. I pray for your good health. I pray for your long life. I pray for you to achieve the divine Dharma. I pray for you to fulfill your wishes. Now try to remain as healthy as you can.”

With these words, her breath expired in exhaustion. The Golden Bee could not respond to her being completely overcome by suffering, suffering, while he kept repeating “  alas! alas!”. Suddenly a sharp thorn of pain pierced his heart, and he felt overwhelmed. Hailstones tumbled down from the thundering clouds while a strong sound “wur,wur,"  “ wur,wur,"  thunders above. Flashes of lightning struck through the darkness. The Golden Bee entered a cave and remained there helplessly, whispering mournfully. With the heavy rain and hailstones the whole mountain and valley became a scene of gushing water and landslides. The violent crack of thunderbolts seemed to fill all the surrounding space and 50

earth, and the entire river appeared swollen with high waves. Hills everywhere became ravines; land everywhere became swamp; and water boiled like blood. Among the bushes and flowers, the tall plants were flattened and the small ones were crushed. Long plants were broken, short ones smashed and thin ones disappeared completely without trace. Then the black cloud cleared and the sky turned bright. Sunshine roused the Golden Bee, and he went to the lotus garden. The bigger plants lay scattered and smashed on the ground and there was not even a trace of the smaller ones. During the hailstorm all the lotuses in the pond had been submerged. When the hail ceased, they rose to float on the surface of the pond. When their petals opened, some bees were flying playfully around. Although the flower in which Delightful Lotus Speech was trapped also survived, the flower had sunk below the water during the storm and Delightful speech had drowned. Her body was curled up inside, stuck to the anthers. The Golden Bee felt tormented with overwhelming grief, his heart burst and his eyes brimmed with tears. As the sun emerged the petals of lotuses opened, but all that had previously brought pleasure, such as the playful and joyous humming of other bees, became an additional source of suffering. In a mournful speech he expressed his extreme helplessness: “Oh my! Oh my! This is suffering, this is suffering, The nature of Samsaric suffering. Look at this suffering,  An illusory city of impermanence. impermanence. Look at the demolished traces of what remain, This illusory house of impermanence, Look at the way it collapsed. 51

Deceitful, artificial, sensual objects, Look at their changes. Those well-arranged beautiful flowers of the past, Now their petals are ravaged. Those grown leaves of the past Now they are scattered everywhere. This morning´s pleasant and enjoyable landscape Is now filled with suffering. My beloved, kind friend of the past Now her body and mind are separated. Cool and relaxed Golden Bee of the past, Now I am in a state of despair. The pleasing appearances of sensual objects in the past Now they have become a cause of suffering. This morning´s beautiful six-legged bee Now she has become a corpse. Thinking about these shifts in appearance, I feel sad and distressed. di stressed. I am in a state of confusion. I am in a state of trouble. My mind and body are shaking. The sudden Lord of Death, a monster, m onster, Has come to her first; When will it come to me? O lam! O lama! The Golden Bee suffers. May I be blessed by the Lama To turn my mind towards the Dharma! ”

Through his intense grief, he uttered many cries of lamentation, unable to endure it any longer; he headed 52

towards high Lotus Mountain. Flying among the leaves, he passed the turquoise-colored incense tree adorned with many dewdrops, close to the place where the saint Khyeu Pema Gyespa lived. Hovering around, he sang a song of lament: Oh my! The charming c harming flower garden Now is depressing and the city of illusory suffering. The five attractive sensual objects of material wealth  Attract me no longer since they are conditioned suffering. suffering. Charming beloved, my life-long partner Is no longer desirable since she has become a rotten corpse. I confide only in the Triple Gem; I think of only the divine Dharma. Quickly, quickly, I will enter the Dharma path. What is the use of a house if its collapses No matter how well one builds it? What is the use of wealth if it is exhausted No matter how much one accumulates? What is the use of family if they leave No matter how close they are? What is the use of power if it falls No matter how high one´s position is? What use is obsession to this life If whoever is born dies? My loving partner, related through karma, Has perhaps now reached the intermediate state, There is nothing to rely upon when one dies Other than the divine Dharma.

53

If one has not practiced the beneficial divine Dharma, One´s wealth cannot buy help No matter how rich one may be. One´s entourage can not bring her back No matter how many minions one has. One cannot buy a friend No matter how charming one may be. One cannot send the gift of positive karma. There is no procrastination when dealing with Laws of the Lord of Death. There is no benefit in hearing the Dharma If it is left without practice. There is no benefit in owning a farmland f armland That is left uncultivated. There is no benefit in having a stallion That is left unmounted. Now, by remembering that everything Is without essence, Spend the rest of your life in the practice of divine Dharma. I will neither think of enemies nor try to overcome them. I will neither think of relatives nor serve and support them. I will neither think of wealth nor have time to accumulate it. I will neither think of leaders l eaders nor flatter them. I will neither think of friends nor take an interest in their affection. I will neither think of clothes nor seek soft and warmth in them. I will neither think of food nor seek tasty sweet food. I will neither think of residences nor own a house or buildings.

54

I will not think of this life since the appearances of this life are devils. I will not think of anything since all delusive appearances are enemies. Resting openly in the non-conceptual state, Relaxing the mind in non-discursive meditative equipoise Meeting the Dharmakaya in a non-meditative state  A hermit who dwells in the the mountain is happy. happy. Released from the grasp of delusive appearances Not many conceptual thoughts arise. Free from abandonment and adoption, One does not pretend anything. Released from the force of expectations and doubt, One becomes free from craving and desire. Such a being, who is freed f reed from illusion, Is truly at peace. His mind is unmodified as such, the ordinary mind. His hair is unmodified in the matted style of meditators. His behavior is unmodified, aimless and spontaneous.  A yogi who has abandoned abandoned artificiality is at peace. Due to the heat increase from psychic insight One is comfortable in nakedness. Due to having trained in concentration One is at ease even without food. Due to the realization of self-awareness One is calm even when without clothes.  A great ascetic who has trained trained in the path  And who has attained its reward is at peace. Due to relentless effort there is interest in hard practice. Due to being able to maintain the vows 55

One can stay alone.  A sage, who practices asceticism, asceticism,  And lives on stones and and water for food and drink, drink, Is at peace. Whoever behaves according to the Dharma finds peace. Whoever craves this life feels pain. Happiness always exists in the solitary mountains; Sorrow always resides in the city of Samsara. S amsara. There is eternal satisfaction for whomever relies upon the Triple Gem. There is always deception for those who rely upon fame and gain. I have offered enough to high-level officials. I can´t offer any more; leave them alone! I have given enough charity to low-level servants. I can´t give anything more; leave them alone! alone! I have supported enough relatives in between. I can´t support them any more; leave them alone! I have clashed enough with my bitter enemies. I can´t challenge them any more; leave them alone! I have sowed enough in the fields. f ields. I can´t sow any more; leave them uncultivated! I have stayed enough in buildings; I can´t stay any longer, Better to find an isolated mountain! mountain! I have eaten enough food. I can´t eat any more; Better to rely on the practice of asceticism. I have worn enough clothes. I can´t wear them any longer, Better to go naked. Now do, now do, only divine Dharma practice. 56

Now practice, now practice, practice the Dharma, Which benefits at the time of death. This is the promise, May the divine beings heed this. This is the commitment and my mind is the witness.”

When he had uttered this saint Kyeu Pema Gyespa thought: “Although “Although this Golden Bee had true faith in the Dharma before, firm in all kinds of activities, and also had good moral discipline, this time he is influenced by circumstances. His sudden desire for renunciation may not have any stable foundation in the long run. Then in order to test him, he said: “Hello! My dear heart´s friend, Why is it that you are singing this melancholy song alone? Even though your karmic life partner has been Suddenly trapped by the Lord of Death. Don´t worry! Rather, generate strength in your mind. This foundation of divine Dharma is excellence In worldly affairs; Worldly affairs are the happiness of Samsara. What is the function of Dharma if you don´t Desire happiness? Practicing Dharma is also Wishing for happiness. You will not be deprived of a friend Even if one friend dies; There isn´t such a Samsaric example of Death bringing helplessness. The alternation of joy and sadness Is the law of nature, but still you will experience Delightful moments one hundred fold. 57

The sudden thought of renunciation is  A devil´s spell; Don’t you know that there is no basis for it? The temporary appearance of faith is a Fleeting idea of the mind; don’t you know k now That it has no certainty in the future? It is pointless to be so generous Without thinking properly; Don’t you know you know that it won´t bear any results?  A sudden tragic situation situation is only  A transitory and momentary momentary appearance; Don’t you know that it has no benefits or drawback? The union of politics and Dharma is The achievement of scholars; Don´t you know that it is a path to liberation? Taking sensual desire into the path is The skillful means of Tantra; Don´t you know that it is a short route? Holding the status of a king ki ng is the practice of Bodhisattvas; Don´t you know that it provides the means Of welfare for migratory beings? Those who have accumulated wealth can be generous; Don´t you know that this includes all Six Perfections? P erfections? You should recognize that making m aking many promises Without firm resolve ultimately leads to many contradictions. Be careful, the practice of asceticism without Perseverance will ultimately generate wrong views. 58

Be careful, your renunciation of Samsara Without a future plan will ultimately cause a loss of identity. Be careful, staying a mountain retreat Without generating firm concentration will ultimately Be a source of disappointment. Be careful, moving to wild cemetery grounds Without realization of the view will ultimately Lead to the influence of evil spirits. Be careful, making a fasting retreat without  Attaining asceticism asceticism will ultimately lead to Being reborn in the hell realms. Be careful, changing clothes without transforming The mind will lead others to ridicule you. Be careful, thinking various thoughts without Proper investigation will ultimately become a cause for regret. Be careful, engaging in many activities Without persevering at one of them will ultimately Lead to failure in all. Be careful, claiming clairvoyance without attaining 41 The path of seeing  will ultimately become a cause Of deception for oneself and others. Be careful, working for the welfare of sentient beings Without training in compassion will ultimately Become a cause of frustration. Without thorough and proper examination, 59

It is improper to say whatever thought arises in the mind. It is improper to do whatever one has said. It is important not to lose that which has been grasped. It is important not to let go of what has been caught. It is important not to tell a lie when you are talking. Golden Bee, keep this advice at the center of your mind. This is the heart advice of calm and relaxed Pema Gyespa. Don’t mind me since this is i s the experience of my own mind. Don´t scold me since they are my m y deep and loving words. Bear them in mind and analyze them because they are the truth.” These words slightly displease the Golden Bee, so he replied: “Amazing! In the midst of the solitary forest Brahmin boy remains so relaxed. Pema Gyespa blooms delightfully, Your consolation to this tiny lonely bee Is indeed a show of enduring friendship. To give secret advice to this mournfully singing Gossamer winged bee is a sign of a trustworthy friend. It is kind to offer consolation to a Golden Bee Tormented by suffering. It is wonderful that your speech s peech contains good  And meaningful things things related to both politics politics and Dharma. I, the small bee, who has generated despair for the Samsaric deeds, Have remained close to the earlier Holy Noble Being  And focus my mind on the divine Dharma. 60

The promise of practice is engraved on my heart. I swear that it is not just a sudden impulse. I keep the solitary forest in my heart and The biographies of holy masters in my mind. I swear that it is not just a childish act. I have mainly focused on the Triple Gem,  Always carrying the kind Guru above my head. I swear that there is not any mistake in the object of my focus. I have shown a large heart towards treacherous enemies  And have maintained maintained stable and long-lasting long-lasting relations With loving relatives. I swear that I don’t indulge in fierce anger and disputes. I have made offerings to the Triple Gem. I have given charity to poor and destitute creatures. I swear that I did not give charity or offer fruitlessly. I have hidden my own knowledge deep within  And proclaimed and and displayed other´s knowledge. I swear that I have never been proud. The Lord of Death suddenly trapped my Life-long partner. Today, I have directly seen impermanence. I have generated renunciation and despair towards Samsaric activities from the depths of my heart. I swear that my words are not hypocriticial or deceptive. I have engraved the promise on my heart. I have implemented the practice with joyous effort. I swear that there is no falsity in my speech.

61

Dear heart´s friend, great priest Pema Gyespa, You have met the lama, the true manifestation of Buddha. Do you possess the profound instructions? You have studied and contemplated the nonsectarian school. Have you been able to comprehend the meaning of the words? You have practiced the Dharma in a solitary place. Have you been able to attain genuine realization? You sang a happy song of realization near the mountain cliff. Have you been able to increase your skill of meditative realization? You have freely done whatever you pleased. Have you been able to actualize the equal taste of all phenomena? You have watched the drama of Samsaric activities. Have you been able to generate the feeling of despair From the depths of your being? Please say something which is in harmony with the Dharma, Sing something which accords with the path, Give an example, which shows impermanence, Belittles the activities of the city of Samsara, Proclaim the good qualities of the path to liberation,  And praise the solitary mountain. I, the small Golden Bee, have made my residence on the solitary mountain  And maintained my m y affection towards the divine dharma and friends. I am watching the show in my mind and Make meaningful discussion with you. So, please speak openly and don´t hide anything.” 62

Hearing this, the great saint Pema Gyespa also reflected: “This Golden Bee is well-disciplined and trustworthy; he has endurance and self-confidence. He is slightly different from other ordinary beings who change their minds frequently. However from what he has said now, it seems he has some faith in the Dharma. Therefore, I should say something that accords with his mind. ” Then he said: “Oh! Listen, beloved heart´s friend, Small Golden Bee, Airy Lotus Petal You have entrusted yourself to the Triple Gem and Generated firm belief in the holy Dharma. Your saddened mind, full of immediate renunciation  As well as your interest in Dharma practice are signs signs that Strong prayers have already been made in previous lifetimes. Understanding all phenomena as impermanent and illusory, Generating sadness in the city of Samsara, S amsara, discarding evil Thoughts of the eight worldly Dharmas and your appreciation towards the solitary Mountain is a sign of having karmic imprints for practicing the Dharma. Potential conscience arises in the object of hearing and contemplation. Understanding the profound law of causality and things to accept and reject  And knowing the practices practices of holy Bodhisattvas Bodhisattvas  And finding the gateway gateway and destination of of the supreme path  Are all signs of having been guided by the holy protector.

63

To you, a fortunate small bee, I, the disciple of the holy master, Will explain the teachings of Dharma with Firm conviction endorsed with an altruistic intention. Gazing down on the city of cyclic existence The container world is known k nown as an illusory appearance. The contained beings are known as full of delusions. When the container and contained beings gather Their haste to indulge in negativities Causes intense suffering, like a fire consuming the forest. Constantly avoiding the virtuous deed ensures Pleasure and happiness become as rare as stars at dawn. Continually indulging in misbehavior results in Bad times, like fast-moving shadows in a setting sun. In the middle of the self-grinding mill of hatred is  A hole of passionate desire desire Where beings of higher realms have thrown the few big grains of whatever pleasure they have. Grinding in this way, they finally land deep in the hell realm. How the grains exhausted from the top of the mill, How huge the increasing mass of flour at the bottom, How subtle the relationship of cause and effect. In the days of yore in the human world Towns were joined together and knew k new no boundaries. People flew freely back and forth like birds  Abundance and pleasure pleasure rivaled even even the gods. The chieftain was a universal king. The country´s prosperity was distributed by the golden 42 wheel. Its subjects filled the four continents. The ten wholesome deeds prevailed as the law of the land. 64

More humans progressed to the divine realms. Flower gardens multiplied as the gods increased. In this degenerate age, towns are surrounded by crumbling walls. Small patches of barren earth are used for farming; Meat and blood are eaten for food. The leader is the great messenger of hell. Wealth and prosperity have become a source of disputes  And cold-blooded killing among relatives. relatives. Its subjects, the unfortunate sentient beings, are reborn repeatedly. Deception and cheating flourish as the law of the land. Immoral conduct are supported by deception and Deception has propelled you to the gate of lower migrations. Further deception causes you to experience The immeasurable heat and cold of the hell realms. Demonic Asuras will win in battle; Devils, the controllers of illness and diseases,  Are the supreme power. The supreme judge acts with cunning Punishing innocent victims through crooked means  And using lies to attribute faults to others. Through hypocrisy, both self and others are deceived. Prominent lamas also act with cunning. They secretly borrow Dharma and take license to Pretentiously claim clairvoyance. They sell and buy initiations with material goods. They act according to the expression of hierarchy. Their main “Dharma” is to remove mundane obstacles. Renowned hermit masters also act with cunning. Remaining in mountain hermitages they sleep like the dead. 65

They pretentiously act as if they are meditating When people see them. They hide their material m aterial possessions and Kowtow to their sponsors. The common masses also act with cunning. Their minds are like a pottery wheel Turning round according to what they need. Their words are like the tools of a blacksmith Twisting according to how the topic changes. Their actions are like the summer sky Sometimes clear and bright, sometimes dark and cloudy. Stability in a relationship is like the sting of bees They arrive at meal times and disappear when finished. Flattery of the people are like drawings on the thang-ka; They are nice in front, but they are nothing behind it.  Affections are like hollow hollow lungs; There is something in the mouth, but nothing substantial. Dharma practitioners also act with cunning. Their listening and contemplation are like tadpoles. Their heads are big but their tails are slender. Their interest in practice is like the mouth of a frog. It is there when they hear it but not when it´s time to practice. The lama is a swindler s windler with lies Hypocritically claiming non-Dharma non-Dharma to be Dharma and With deceitful words his practice is only talk. When the world is filled with hypocrites, How can one follow the path of truth? When the whole country is filled with tricksters and liars, To whom should one preach the teachings of a wise man? When the king himself violates his own laws, 66

On whom can the subjects rely to alleviate their pain and being pleasure? When the lamas themselves are devoted only to their selfish gains, Who´ll take care of poor and destitute beings? When the owners themselves rob their servants, Where can the poor turn for help? Oh! How sad and distressful! I, the small sage Khyeo, feel sadness from the depth of my heart. In the jaws of this demonic impermanence The sentient beings of the three realms revolve round and round. They are still fettered by their craving and grasping at permanence. Continuously involved involved in the selfish gains of this life They claw at their chest at the time of death. Deciding clearly what to do tomorrow, but procrastinating The practice of Dharma that is beneficial for the future. The body that is alive in the morning could be called  A corpse in the evening. It is unsure which will come first: tomorrow or the next life? I, small saint Pema Gyespa, have met the lama, The true embodiment of Buddha in human form, Who has uplifted me with his kind and compassionate mind. I have single-minded faith and conviction There is no doubt about my faith and respect for him. I ask whatever comes to my mind. I have never been careful in selecting words. My actions are completely natural. I have been neither deceitful nor insincere. I trust only one man and one deity. 67

I have never taken refuge from f rom others. I have spent a long l ong time with noble beings,  And relied upon many wise lamas. I have seen a large number of texts from all sects. Therefore, I can differentiate between what is Dharma  And what is not. Hey! Small Golden Bee, if you wish to practice Dharma From the depths of your heart, When deep feelings of sorrow arise in your heart, Dharma should not be artificial. In the beginning, when one enters the path of Dharma, The sadness that you feel may be artificial. First, one may lay blame for having Undergone suffering. Second, one may lose hope from Encountering sudden disasters. Third, one may proclaim frustration to one´s friend Who has not fulfilled one´s wishes. Fourth, one may feel tired due to having Undergone strenuous hardship. Fifth, one may get irritated by work Due to poor health. Such unhappiness seems like the Despair in Samsara, but they are not. This renunciation can be appeared as a facsimile. First, one may wear dharma robes just to show off the dress. Second, one may pretend to be hermit longing l onging For peace in a mountain cave. Third, one may recite mantras in expectation Of gaining supernatural powers. Fourth, one may go on pilgrimage like a sightseeing tourist.

68

Fifth, one may raise doubt and hopes in the eight worldly Dharmas. Such acts may seem like renunciation, but they are not. There are some who seem to be great hermits. First, they may be very strict externally, But very undisciplined inside. Second, they may have no schedule, Staying relaxed and careless. Third, they may be involved in arts, Other physical skills and sciences. Fourth, they may indulge in many temporary  And mundane activities. activities. Fifth, they may be wasting their lives by sleeping. There is no benefit for them even if They stay alone in the mountains. The disgust with Samsara may also have facsimiles. First, one seeks a secure place to run away to Because one can´t cope well in one´s life. Second, one may wander around like a mad person. Third, one may speak boastfully without Thinking properly. Fourth, one may not care for f or material Wealth due to stupidity. Fifth, one may be stupefied with helplessness Due to lack of proper wisdom. Such examples may seem like a disgusting attitude Towards Samsara, but they are not. Moving around the world also has facsimiles. First one may long to see the scenery. Second, one may go on pilgrimage without Generating any faith, 69

43

Third, they may circumambulate c ircumambulate  without Knowing its benefits. Fourth, one may flatter others, seeking food  And wealth. Fifth, they may roam around without any thoughts. They may seem like pilgrims, but they are not. There are some that they may seem to be meditators. First, they may recite mantras without transforming Themselves into the meditational deity. Second, they may practice the generation and completion Stages without developing conviction. Third, they may practice wrathful rituals, Expecting to receive supreme power. Fourth, they may calculate how many recitations  And practices they have have made. Fifth, they may practice realization activities Expecting to receive benefits in this life. These may seems like meditation practices, But they have no essential benefit. In the middle stage of implementing the practice, There are superficial ways of taking refuge. First, one may merely count the verbal recitations. Second, one may not know how to trust completely. Third, one may not know the qualifications of The objects of refuge. Fourth, one may not know the qualities of Triple Gem. Fifth, one may become frustrated towards the refuge objects For not achieving one´s desired goal. These acts may seem like one is taking refuge, But they do not have any value. Mind generation also has facsimiles. 70

First, one may try to generate a “mind of enlightenment” enlightenment” Longing for selfish gain. Second, one may wish to receive the ripened result, Third, one may have compassion that is biased. Fourth, one´s mind generation may be just lip service. Fifth, one may have understanding that does Not correspond to the exact instructions. These may be called a “ mind generation,” But they have no value. The generation stage also has facsimiles. First, one may feel pride of being a deity without having The clarity of visualized form. Second, one may have clarity of visualization Without grasping the pride of deity. Third, one may have expectations and doubts about the apprehending mind. Fourth, one may have wrathfulness without mind generation. Fifth, one may lack the harmony of purity, perfection and maturation. Even if these are called “generation stage,” They become only another cause of Samsara. There are the facsimiles of completion stage. First, one may meditate on the channels and winds Without knowing the clear light. Second, one may practice dream yoga Without training in the illusory body. Third, one may practice methods and paths Without liberating the knots of the channels. 44 45 Fourth, one may practice Mahamudra and Dzogchen Without knowing the method of liberation. 46 Fifth, one may practice leaping over  While still craving appearances. 71

These may seem like the completion stage, But these practices have no value. Finally, when sharing the results of one´s experience To help others, there are facsimiles. First, one may claim to be clairvoyant while still waiting for experiences and visions. Second, one may achieve signs of certain accomplishment through demonic influences. Third, one may preach Dharma with an 47 Expectation of the eight worldly Dharmas. Fourth, one may gather retinues without Leading them to Dharma. Fifth, one may teach Dharma without having  Any realization within within oneself. These may seem like activities for the welfare of sentient beings, But they have no benefit. These fifty-five comparisons are not a lens Through which to examine the faults of others. This only to remind myself. You should also always bear this in mind. When one practices superficial Dharma, One must examine very carefully whether or not It is genuine Dharma practice free from f rom such defilements. Though the words are not pleasant They have the taste of the nine profound meanings. They are the oral transmission of the Incomparable holy lama. If one wishes to practice Dharma from the heart, One shouldn´t be boastful One shouldn’t make many plans and preparations. 72

One should not fix a time, nor is it necessary to go Somewhere else to practice. Divine Dharma is like the body and its parts. It is always there when you need it. One should not make joyous effort every moment. One must review the practice each moment. One should make a self-assessment every instant. One must evaluate it before one goes to sleep. One must make a vow every morning. One must examine every session. One must be inseparable from Dharma Each and every moment. One must not forget at any time or any place. If one does not implement the practice carefully Even one who makes many plans and preparations Can never become a true Dharma practitioner. First, due to laziness, one loses one´s purpose in the mountain. Second, one is distracted in the monastery. Third, one seeks pleasure in solitary place. There are no worse acts in the whole world than these. Do you understand, Golden Bee, divine prince? It is not good to be happy, it is good to suffer. The five poisonous afflictions will increase With happiness, But suffering will exhaust one´s collection of negativities. Suffering is the blessing of the holy Lama. It is good to be despised and not to be praised. With praise one becomes puffed up with pride. Being despised one´s faults will be dispelled. 73

Peoples´ critical words are the blessings of the gods. It is better to be in a low position than To be in a high position. Jealousy and pride will arise if one is in a high position, But in low position merits increase and One becomes relaxed and wholesome.  A low position is the seat of holy beings. It is better to be poor than rich. The rich suffer from not being able to  Accumulate and protect wealth, wealth, But the poor strive and achieve the divine Dharma.  A beggar´s body is the focus focus of a Dharma practitioner. practitioner. It is better to be robbed than to receive gifts. If one receives gifts, the burden of debt will increase. But if one is robbed, the loans From many lifetimes will be repaid. Contentment is the common property of all noble beings. It is better to love the enemy than dear ones. Relatives hinder one from achieving liberation, But enemies serve as objects for generating patience. Practicing taste of equanimity is the crucial point. One must be like this if one wishes to practice according to the Dharma. One must be like this if one wishes to make a firm decision. One must be like this if one seeks solitude in a mountain. m ountain. One must be like this if one goes on pilgrimage. These six profound crucial instructions are The oral transmissions of the father Lama. They are the treasures of his only son´s heart. 74

These six points of the heart essence have never Been shared with any other being except you, my heart´s friend. Oh! Divine prince, Golden Bee, The high-peaked Lotus Mountain is the divine land of Tara,  A palace of the great compassionate compassionate deity, deity,  And this is the palace of of accomplishment of the Lotus Lotus king. Looking closely at the mountain one can trace The shape of the divine body of noble Avalokitesvara. Looking at the mountain cliffs one can find f ind the infinite Self-arising six syllables of the divine speech of a noble being. Glancing at the forest one finds trees as green as turquoise,  A landscape complete with all qualities of the divine land of Tara, Surrounded by venomous snakes on all sides. It is difficult to reach if one is unfortunate and weak hearted. 48 It has all the qualities of Mount Potala, .49 The divine land of Avalokitesvara. Guru Rinpoche´s self-emanated pictures appear in The foreground, manifested from his mind For the sake of migratory beings. The beautiful palace of Arya Tara is in the background. Now the time has ripened for the goddess to Work for the welfare of sentient beings. The retreat cave of the sage Pema Gyespa is located In the center of the heart of Avalokitesvara. One relies upon Avalokitesvara as a deity. One recites his six syllables as a mantra. m antra. One practices love and compassion as the Dharma,  And one follows the blissful blissful path of the Bodhisattva. Though one desires suffering, happiness comes naturally. 75

It is certain that one will feel happiness and bliss, Both in this life and next.  As one moves from bliss state state to bliss state, It is certain that there will be no change in This eternal joy. One must pray to the supreme lama: It is certain that his compassionate Mind will never degenerate. One must accept Avalokitesvara as a deity: It is definite that he will not delay in giving the reward. Their marvelous qualities are amazing. Do you understand and feel their greatness, divine prince? First, it´s my heart´s promise. Second, it is also your heart´s wish. If these two get along well, then one will move  Along the path of higher beings. One ignores the eight worldly Dharmas like stones along the road. One abandons worldly activity like harmful poisons. One strives wholeheartedly in Dharma practice. Instructions will reside in one´s faults. One will no longer indulge in boastful speech. The middle way of mind generation and Bodhicitta Is the clear and straight path. Our discussion has firm roots if this suits you,  As two brothers or friends who have mutually agreed, agreed, We will join together on the path to liberation  And hasten the end of of Samsara through aspiration. aspiration. We will meet in every lifetime through the strength Of our relationship and practices of the Bodhisattva. Does this satisfy your wishes, divine prince?

76

Oh! Now I will conclude and condense the teaching´s essence.”  As he spoke, the gossamer winged bee was fully convinced, and it is said that he attained the state of perfect wisdom. Like white rays of the moon pervading the sky of an autumn night, Youthful Manjugosha blazes blissfully, adorned with the major and minor marks of an enlightened one. He is the wisdom Truth Body of all Buddhas  And the true nature of mind for all sentient beings. One never closes one´s eyes when a compassionate Hand can be extended to beings suffering In the extensive state of transmigration. His is the great compassion of all Buddhas.  And the seed of liberation liberation for all sentient beings. The great secret holder, owner of the treasure of vast and profound secrets, 50 Vajrapani  possesses the secret knowledge of all Buddhas. He is the virtuous wisdom activity of all Buddhas 51  And dwells as the bare clarity of Rigpa   to all sentient beings. I pray to the Bodhisattvas, Lords of the Three Families. Bless us, Oh! Supreme Lama, who is inseparable from these Bodhisattvas! May I never be separated from the Lords of the Three Families, Until I reach enlightenment. Oh! Great compassionate One, May I always be supported by your compassion! Colophon: 77

This drama, known as The Lotus Garden´s Play  and which is in harmony with divine dharma is composed at the request of my heart son Tashi Gelek. He provided the main themes and it is written by the carefree and relaxed Paltrul.

78

ENDNOTES 1

Vajra Tikshna: Tikshna: “Sharp diamond;” a diamond;” a symbol of strength and energy, and the union of bliss and emptiness. 2  A Compassionate deity: A Bodhisattva embodies the compassion of all the Buddhas. 3   The teachings of the Buddha which protect one from the fear of being drowned in the ocean of Samsara. 4  Any kind of disturbing thought which creates mental obstacles. 5 Condition due to negative thoughts arising from ignorance, Worldly suffering. 6  Assembly of monks and nuns. More than four are conventionally termed the Sangha. Ultimately the Sangha refers to one who sees emptiness directly. 7 The name of the ancient Indian caste into which Lord Buddha was born. 8 The six types of beings are gods, demigods, human beings, animals, hungry ghosts and hell-beings. 9 The father of Lord Buddha, whose name literally means “pure generosity.” 10  A Great Being who has conquered the defilements. 11  A Hindu god, the creator of the world, depicted with four arms and white-bearded. 12  An Enlightened One; a realized being free from mental defilement. 13 Praying to this symbolic tree will fulfill all wishes. 14  An exalted being who perceives the reality of phenomena directly. 15 Three rare and supreme protective objects; the main refuge for Buddhists. 16 The highest state of enlightenment. enlightenment. 17 Unlimited love, compassion, joy and equanimity.

79

18

Generosity, morality, patience, concentration, wisdom and  joyous effort. 19 Giving whatever is necessary, speaking pleasantly, helping others and consistency between words and deeds. 20 The power of reliance, regret, antidotes, and repulsion. 21  A tantric deity who helps us to purify negativities accumulated from beginningless time through our body, speech and mind. 22 The three types of emanations of the body of Buddha: supreme emanation as in the historic Buddha; artisan emanation as in Vishva Karma and the reincarnating human emanation as in the Tulkus. 23  According to the Abhidharma tradition, the first thousandworld system refers to one thousand world realms each containing four continents, sub-continents, a sun, a moon and planets. A thousand times these realms form the second thousand world realm, known as the Intermediate World Realm; A thousand times the second thousand world realm is known as the three thousand of great Thousand-World. 24 The Buddha´s body as validated by five definite features: 1. Of place: these beings reside in the richly adorned Buddha fled known as heaven of chest”; 2. Of body: they are adorned with the thirty-two major and eighty minor marks; 3.Of time: they live for as long as Samsara continues to contain sentient beings; 4. Of teachings: they teach the Dharma of the greater vehicle; and 5. Of disciples: they invariably teach a circle of  Arya Bodhisattva disciples. 25

The attainment of primordial pristine bliss awareness through training our conventional minds. 26 The lineage of Buddha´s intention; Vidhyadhara´s symbolic lineage; the disciple´s oral transmission lineage. 27 Vase initiation, secret initiation, words initiation, wisdom initiation. 28 The obscuration of body, speech, mind and predisposition.

80

29

The Nature truth body; wisdom truth body; complete enjoyment body and emanation body. 30  Path of accumulation, path of preparation, path of seeing emptiness, path of meditation. m editation. 31   Fully-ripened Vidhyadhara; immortal Vidhyadhara, Mahamudra Vidhyadhara and spontaneously arisen Vidhyadhara 32  Heaps of doctrine; one heap of Buddhist doctrine consists of a set of discourse which will completely dispel one type of mental delusion. 33  A wind mentioned in ancient mythology believed to have the power to sweep away ominous clouds. 34  One of the six types of migrating beings. 35  A forty-nine day period of transmigration in a disembodied state of consciousness between death and rebirth. 36  Being a reborn again and again for many lifetimes. 37   Animals of the earth and water with control over rain, ponds, rivers, trees etc. Frogs, snakes, tadpoles, lizards are examples of Nagas. 38  A bird in Hindu and Buddhist mythology which is half man and half eagle; known as “ King of  the  the Birds.” 39   The king of Naga´s treasure crown through which he invites the rain. 40  The quintessential advice when dying person gives to his or her dearest one. 41   When one sees the ultimate nature of phenomena directly. 42   It is the treasure ornament of a universal king through which he runs the country´s prosperity. 43   Circling temples and stupas in a clockwise direction to gain merit. 44 The ultimate reality of mind. 45   The primordial pristine clarity of mind which pervades all sentient beings. 81

46

 Transcendence; visionary practice in Dzogchen tradition. 47  Gain and loss; pleasure and pain; praise and blame; fame and disgrace. 48  The divine abode of Avalokitesvara, south of Sri lanka. 49   A Compassionate deity, a Bodhisattva embodying the compassion of all the Buddhas. 50  The Vajra holder, a Bodhisattva who embodying the might and power of all the Buddhas. 51   The True nature of mind, free from all conceptual interpretation.

82

GLOSSARY Arya being: A being:  A superior being who realizes the selflessness of phenomena and a person directly without any interference of dualistic mind. Avalokitesvara:  A deity of compassion who cares for sentient beings equally. Bodhicitta:  Altruistic intention to attain the highest state of enlightenment for the welfare of all sentient beings. Buddha:  Buddha:  The founder of Buddhism embodied with four qualities namely: nature truth body, wisdom truth body, fully enjoyment body and emanation body. Buddhahood: The highest state of wisdom and compassion attained through constant practice. Dharma: The practice of path that exhausts the conflicting emotions. Dharmakaya:  Attainment of primordial pristine mind of Buddha, which manifests in different forms and at different times and places to free the sentient beings from the cycle of rebirth. Dzogchen:  Dzogchen:  Primordial pristine mind, which is greatest and complete in its nature. Eight Worldly Dharmas: Gain and loss; pain and pleasure; praise and blame; fame and disgrace. Four complete immeasurable powers: Power of reliance, regret, antidotes and repulsion. Four immeasurable qualities: Unlimited love, compassion,  joy and equanimity. equanimity. Four means of assembling disciples: Giving what is necessary, speaking pleasantly, helping others and consistency between words and deeds. Garuda:  A mythical bird, which is half man and half Eagle that snaps the snake and considered as the King of the birds. 83

Guru Padmasambava: Principal teacher of Nyingmapa tradition who introduced the Tantra teachings to Tibet. Hearer: Follower of Buddha, their main practice is to hear the teaching and share with others. Mahamudra: One´s true nature of mind that can be achieved through relying on a skillful and enlightened master. Naga: An Naga: An animal like a snake, frog or tadpole that resides in ponds, flowers, trees and rivers. Negativity: The way of thinking that disturbs the serenity of the mind. Path of seeing: The superior beings who realize the selflessness of every phenomenon directly. Prescient Deva: One of the six types of migratory beings who can see his or her own rebirth of both the past and future. Renunciation:  Renunciation:  It is the state of mind, which sees the drawbacks of the endless cycle of rebirth and is fully dedicated to practice dharma to free the deluded mind from Samsara. Samsara:  Samsara:  A cycle of rebirth that results due to conflicting emotions and its relative action. Sangha: Literally meaning a group of spiritual beings, an assembly of monks and nuns more than four is conventionally known as Sangha. Ultimately the Sangha refers to one who sees emptiness directly. Self-liberation:  Self-liberation:  It is the vow meant for those who are sincerely dedicated to avoid samsara and attain liberation. Six perfections: Generosity, morality, patience, concentration, wisdom and joyous effort. Solitary realizers:  realizers:  Followers of Buddha, they hear the teaching and remain isolated from the society and practice dharma only for his or her own liberation.

84

Tantric vows: These are the vows meant for those serious practitioners who are able to perceive one´s Tantric Guru as the true manifestation of Buddha and attain enlightenment as soon as possible through preserving the vows carefully. Triple gem: The three precious refuge objects namely; Buddha, Dharma and Sangha. The fully enjoyment body:  body:  The form of Buddha that is manifested to fortunate beings who are seeking Mahayana teachings. The Emanation body: The form of Buddha´s manifestation to ordinary beings. Vajrapani: The deity who helps to overcome obstacles for the sincere practitioners. Vajrasatva practice:  practice:  A training of the mind to purify negativities by relying on a special deity. Wish fulfilling tree:  A symbolic tree that fulfills the wishes of fortunate being.

85

86